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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Hard Talk
Kirpan Attack By Dasam Granth Advocates Renews Sikh Dagger Debate: Did We Need This?
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<blockquote data-quote="roab1" data-source="post: 124116" data-attributes="member: 8968"><p><em><strong>The so called pendu mentality. Once again larger community will have to suffer because of 'heroic bravery' of few. Province of Quebec has already banned niqab and noone will shed a tear if Kirpan is next. </strong></em></p><p><em><strong></strong></em> <strong></strong></p><p><strong>Attack renews Sikh dagger debate</strong> <strong>Temple president stabbed with kirpan</strong></p><p></p><p> </p><p> The crowd of about 150 people was yelling obscenities and threats outside the Sikh Lehar Centre in Brampton when three temple officials stepped out to pacify them. </p><p></p><p> Within seconds, one in the crowd, clutching a thick steel bangle, punched Manjit Mangat, the 53-year-old president of the Sikh temple, in the face. Witnesses say at least two men brandished unsheathed kirpans, the Sikh ceremonial dagger. </p><p></p><p> The next moment, Mangat, a prominent Brampton lawyer, was on the ground — his face bloodied and a 5-inch wound in his abdomen. </p><p> Brampton’s Sukhwant Singh, in his early 50s, has been charged with attempted murder and aggravated assault, Peel police say. Singh’s next court appearance is on Thursday.</p><p></p><p> Any weapon could have been used in the attack, but the fact that it was a kirpan alarms Sikh leaders who fear the incident will rouse objections once again over one’s right to wear the religious symbol in public. </p><p></p><p> “We are fighting for two symbols all over the world — turban and kirpan,” said Gurdev Gill, who witnessed the attack on Mangat. “They have both been misused in front of everyone. Why would people listen to us when we now say that it (kirpan) is ceremonial in nature ... not meant to kill people?” </p><p></p><p> A steel blade anywhere from 2 to 8 inches long, the kirpan is supposed to be worn by baptized Sikhs at all times, sheathed under their clothes. But debates have raged across the country whether the wearing of the dagger, seen by Sikhs as a symbolic weapon in the fight against evil, compromises public security.</p><p></p><p> The kirpan is banned in Denmark and France and there have been several court cases in states of the U.S. involving the legality of wearing the kirpan in public places. But it is allowed in most public places in Canada, including at schools. There have been some incidents in the past in the Toronto area where the kirpan was used in an assault, but none as high-profile as the one on Friday in Brampton. </p><p></p><p> When Amanpreet Bal first heard about the scuffle and the stabbing, he hoped that a kirpan hadn’t been used. Every time, the kirpan comes back into the spotlight, “it means an uphill battle for us to educate people about its spiritual significance,” said Bal of the World Sikh Organization, an agency which has fought for Sikhs’ rights to wear the kirpan.</p><p></p><p> “Ignorant people have no idea what the impact of this (incident) can be,” he said. “The community will see the impact of this incident for years to come. It presents a tremendous challenge to the Sikhs.” </p><p></p><p> Controversy over the kirpan first burst onto the national scene in 2001 when Montrealer Gurbaj Singh Multani, then a 12-year-old student, accidentally dropped his 8-inch ceremonial daggerat school. It triggered a five-year-long dispute with the school board over his right to wear the dagger. In 2006, the Supreme Court of Canada upheld his right to wear it to school in a landmark judgment. </p><p></p><p> A debate erupted in Montreal again about 18 months ago when police said a 13-year-old student had allegedly threatened two students with his kirpan. In April 2009, a judge found him guilty of threatening them, but with a hairpin used to secure a turban.</p><p></p><p> The issue of the kirpan is a delicate one in the community. Sikhs will voice their concern about its misuse but few will openly discuss what can be done about it. Balraj Deol, editor of <em>Khabarnama</em>, a weekly Punjabi newspaper published in Brampton, says it is time for the clergy to examine the issue of how to make the kirpan safe. </p><p></p><p> “We have seen from time to time that people have used it as a weapon and it’s very dangerous,” said Deol. </p><p></p><p> Its size is one issue, he said. “It’s a religious symbol. It can be tiny,” not more than 2 inches long. He also points out that the kirpan — a really small one — can be worn around the neck, which would address security concerns. </p><p></p><p> Others have bounced the idea of locked kirpans — where they can’t be unclasped. </p><p></p><p> Harnish Athwal, a 35-year-old mother of two young girls, says Friday’s violence has convinced her that the ceremonial dagger must be made safer. She was inside the temple when the scuffle broke out and was one of the first people to reach Mangat, slumped on the ground. </p><p></p><p> “My kids saw it happen ... my 6-year-old daughter is still traumatized,” said Athwal, who also witnessed the incident. “She can’t understand why people would first yell and scream and then hurt someone so bad.” </p><p></p><p> Meanwhile, Mangat is home from hospital, recuperating. “I thank God that I am alive,” he said. One of the wounds, he added, is nearly 5 inches deep and next to the right kidney, others are on his legs and thighs. </p><p></p><p> But Mangat, who also wears a kirpan, says this abuse of the dagger should not be used against the religion. “These people have used religious emotions and symbols to attack others. It does not mean all Sikhs are violent.”</p><p></p><p><a href="http://www.thestar.com/news/gta/crime/article/791293--attack-renews-sikh-dagger-debate?bn=1" target="_blank">Attack renews Sikh dagger debate - thestar.com</a></p></blockquote><p></p>
[QUOTE="roab1, post: 124116, member: 8968"] [I][B]The so called pendu mentality. Once again larger community will have to suffer because of 'heroic bravery' of few. Province of Quebec has already banned niqab and noone will shed a tear if Kirpan is next. [/B][/I] [B] Attack renews Sikh dagger debate[/B] [B]Temple president stabbed with kirpan[/B] The crowd of about 150 people was yelling obscenities and threats outside the Sikh Lehar Centre in Brampton when three temple officials stepped out to pacify them. Within seconds, one in the crowd, clutching a thick steel bangle, punched Manjit Mangat, the 53-year-old president of the Sikh temple, in the face. Witnesses say at least two men brandished unsheathed kirpans, the Sikh ceremonial dagger. The next moment, Mangat, a prominent Brampton lawyer, was on the ground — his face bloodied and a 5-inch wound in his abdomen. Brampton’s Sukhwant Singh, in his early 50s, has been charged with attempted murder and aggravated assault, Peel police say. Singh’s next court appearance is on Thursday. Any weapon could have been used in the attack, but the fact that it was a kirpan alarms Sikh leaders who fear the incident will rouse objections once again over one’s right to wear the religious symbol in public. “We are fighting for two symbols all over the world — turban and kirpan,” said Gurdev Gill, who witnessed the attack on Mangat. “They have both been misused in front of everyone. Why would people listen to us when we now say that it (kirpan) is ceremonial in nature ... not meant to kill people?” A steel blade anywhere from 2 to 8 inches long, the kirpan is supposed to be worn by baptized Sikhs at all times, sheathed under their clothes. But debates have raged across the country whether the wearing of the dagger, seen by Sikhs as a symbolic weapon in the fight against evil, compromises public security. The kirpan is banned in Denmark and France and there have been several court cases in states of the U.S. involving the legality of wearing the kirpan in public places. But it is allowed in most public places in Canada, including at schools. There have been some incidents in the past in the Toronto area where the kirpan was used in an assault, but none as high-profile as the one on Friday in Brampton. When Amanpreet Bal first heard about the scuffle and the stabbing, he hoped that a kirpan hadn’t been used. Every time, the kirpan comes back into the spotlight, “it means an uphill battle for us to educate people about its spiritual significance,” said Bal of the World Sikh Organization, an agency which has fought for Sikhs’ rights to wear the kirpan. “Ignorant people have no idea what the impact of this (incident) can be,” he said. “The community will see the impact of this incident for years to come. It presents a tremendous challenge to the Sikhs.” Controversy over the kirpan first burst onto the national scene in 2001 when Montrealer Gurbaj Singh Multani, then a 12-year-old student, accidentally dropped his 8-inch ceremonial daggerat school. It triggered a five-year-long dispute with the school board over his right to wear the dagger. In 2006, the Supreme Court of Canada upheld his right to wear it to school in a landmark judgment. A debate erupted in Montreal again about 18 months ago when police said a 13-year-old student had allegedly threatened two students with his kirpan. In April 2009, a judge found him guilty of threatening them, but with a hairpin used to secure a turban. The issue of the kirpan is a delicate one in the community. Sikhs will voice their concern about its misuse but few will openly discuss what can be done about it. Balraj Deol, editor of [I]Khabarnama[/I], a weekly Punjabi newspaper published in Brampton, says it is time for the clergy to examine the issue of how to make the kirpan safe. “We have seen from time to time that people have used it as a weapon and it’s very dangerous,” said Deol. Its size is one issue, he said. “It’s a religious symbol. It can be tiny,” not more than 2 inches long. He also points out that the kirpan — a really small one — can be worn around the neck, which would address security concerns. Others have bounced the idea of locked kirpans — where they can’t be unclasped. Harnish Athwal, a 35-year-old mother of two young girls, says Friday’s violence has convinced her that the ceremonial dagger must be made safer. She was inside the temple when the scuffle broke out and was one of the first people to reach Mangat, slumped on the ground. “My kids saw it happen ... my 6-year-old daughter is still traumatized,” said Athwal, who also witnessed the incident. “She can’t understand why people would first yell and scream and then hurt someone so bad.” Meanwhile, Mangat is home from hospital, recuperating. “I thank God that I am alive,” he said. One of the wounds, he added, is nearly 5 inches deep and next to the right kidney, others are on his legs and thighs. But Mangat, who also wears a kirpan, says this abuse of the dagger should not be used against the religion. “These people have used religious emotions and symbols to attack others. It does not mean all Sikhs are violent.” [URL="http://www.thestar.com/news/gta/crime/article/791293--attack-renews-sikh-dagger-debate?bn=1"]Attack renews Sikh dagger debate - thestar.com[/URL] [/QUOTE]
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Kirpan Attack By Dasam Granth Advocates Renews Sikh Dagger Debate: Did We Need This?
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